There are three basic arguments to proving that Jesus is the Son of God: 

I. Fulfillment of Prophesy as Messiah

II. The Trilima argument

III. The Ressurrection

But as two of those are exlore elsewhere on this site, this page will only be concerned with argument no. II.

The basic thrust of the argument on this page is this: that we can place our faith in Jesus as the Son of God because his great moral teachings, high moral character, in light of the claims he made about himself, make him the most unique teacher in history, (or at least one of the most unique) and indicate that he is trustworthy. Uniqueness in and of itself doesn't prove anything. But this is intended to be a variation on C.S. Lewis' notion "Lord, Liar, Lunatic." Lewis argues that Jesus must be one of the three, his claims to be God make him out to be either a liar or a lunatic, but in light of his great character and moral teachings he could be neither of those, so the only option left is "Lord." 

But I think Lewis' "trilima" as he calls it, is a bit simplistic. Jesus could have been a great man, a wonderful teacher, thought he was "special" in the economy of God without being a liar or lunatic or thinking that he's God, and then of course his self-references were embellished or misinterprited. Of course there is no way to prove with certainty what he really claimed or what he really said. This issue of accuracy is delt with on the Ressurection page, and the Canon and revelation page, so for the sake of argument this page will assume that the Gospels are accurate transmissions of the sayings of Jesus, and that they testify to the events claimed. But rather than basing the argument on uniqueness per se, the logic of the argument is based upon the trust worthiness of his character and his claims; if one of the greatest moral teachers of all time claims to be God, and he's obviously too positvely affected to be insane, and we can trust that he did say the things reputed, than we have good reason to trust his claims.

Now it's obvious, and i might as well admitt what most other Christian apologists will not admitt, that Jesus could have even claimed to be God, be the greatest moral teacher and still be wrong about being God without being a liar or a lunatic.So the argument really doesn't prove that much. But, if he was one of the greatest moral teachers, and he did say he was God, than there is at least reason to listen, to investigate and to consider further his trustwrothy character. Thats all that can really be proven, but that much can be made clear and that's the ojective of this page.

Definition of terms: Before reading this argument it must be understood that the term "Son of God" doesn't just mean a sort of Vice President God, or that there is a divine family with a mom someplace. This term actually comes form the Messiah and is a link to Messianic claims (see the Messianc page). But there is also an infurence from this term of Jesus' own Godhood. All of this will be dealt with below.

I. Greatness of Jesus' Teachings and Charactor
A. Ethical and Moral Techings

 Jesus ethical and moral teachings may be the gratest ever recorded, of course that's a biased and culturally bound appraisal. But they are certainly among the greatest, and the leaders and theologians of other world religions laud him for his teachings and many of them try to claim him as their own; the Moslems, The Hindu, and the B'Hai. Yet is was not the originality of his moral thinking that makes him great; the Stoics and others said many of the same things. And yet there are certain factors which do make Jesus' teachings unique and worthy of particular attention above and beyond that of most if not all ethical teachers.

1) Value System
a) Beatitudes
The "beatitueds" that Jesus speaks in the Sermon on the mount indicate the value system out of which he opporated. Blessed means "happy" but he is saying more than "happy are the peacemakers." In prouncing them blessed he is saying basically 'there are the goodguys' and indicates a natural Tao working through the divine economy to protect and vidicate those who live by such values. "Blessed are the poor in spirit for their is the kindgom of heaven; blessed are those who mourn for they shall be comforted;...meek will inherit the earth...those who hunger and thirst after righteousness for they will be filled...merciful showen mercy...pure in heart will see God...peacemakers called sons of God...those persecuted for rightousness for theirs is the kingdom of heave." (Matt.5:3-10)

This is the way, this is how to be, these are the values one should hold. This is basically what he is saying. Essentially these qualities are those of a righteous person, they are oriented around God as the primary value and love for the neighbor as the main manifestation of love for God. To mourn probably means repenting for the evil we have done, or at least being able to empathize with other, to care about the pain others. "poor in spirit" refurrs to real poor people made more explicit in Luke, but the poor in the Bible are the righteous poor who trust in God for their sustainance.


b) Seek Ye first the Kingdom of God...


"Do not be anxious saying 'what shall we eat?' 'what shall we drink?' 'what shall we wear?' The Gentiles seek all fo these things and your heavnly Father knows that you need them all, but seek first his kingdom and his riaghteousness, and all these will be added unto you..." (Matt. 5:28-33)

2) Golden Rule
"Do unto others as you would have them do unto you." ..Other religions, probably all, have similar injunctions, but I have not found has this qualifyer making it a self-reflexive command.
a) Self-Reflexive nature
By placing the command in terms of one's own standard of well being, the command becomes an exhortation to "love the neighbor as you love yourself." No higher standard could be given, one does to himself only that which he/she most desires to be done. By placing the command in these terms one cannot refuse to come to the aid of anyone in need. We would all prefur that others come to our aid. If the command were stated negatively, "do not do unto others that which you would not have done to yourself" one could ignore the neighbor in need. If the command stopped at merely loving the enemy or the neighbor one could refuse to help. By placing it in these self reflexive terms it is made active. One must go out of his way to seek out the needy.
b) Categorical Imperative.
 Kant's great ethical system the categorical imparative was based on the Golen Rule of Jesus.
3) Love for Enemies

If you love those who love and hate those who hate you even the Gentiles do that, but I say unto you love your enemies, pray for those who persecute you

 matt 5-6

4) Greatest commandment

Matt 22:35. "and one of them, a lawgiver, ask him a question to test him, 'teacher what is the greatest commandent?' ...37 "and he said to him ye shall love the Lord you God with all your heart, with all your soul and with all your mind. This is the great and first command,and the second is like it, You shall love your neighbor as yourself. On these two commands depend the law and the prophets." (RSV).

Note: All lgegal regulations and striving of law keeping are summed up in love of God and love of neighbor. This shows that Jesus' ethics surpass the rulekeeping stage and ascend to the highest level of conceptual morality, that of the ideal stage where actions are motivated by internalized principles. Moreover, by basing the second command upon love for the neighbor, but relating to love for self, it forms it's own second version of the categorical imparative. Note also if we love our neighbor as ourselves we are commanded to love ourselves, to recify the self image in relation to recipricle nature with others. At the same time, we cannot get off the hook by loving enemies any less (since even enemies are neighbors). Thus the will for the good of the other is indexed by our own will for our own good.

5) Psychological Motivations

B. Great Compassion

The compassion of Jesus can be seen in many of the stories. The woman caught in the act of adultary is taken before him and the mob wants to stone her. She has broken the law, she is worthy of death (accordin to that culture and that time). Jesus stoops and writes in the sand. We don't know what he wrote, but perhaps it was the names of those in the mob who had slept with her (they weren't being accussed). He says "let he who is without sin cast the first stone..." There is the compassion he exhibited to the many people who implored him for healings, and he never refussed anyone.We forget anyone else would have been running from those lepars and demoniacs that he healed. The demoniacs were dangerous, and the leapers thought contageous. But the also demonstrates a total lack of hypocracy in being unafraid to associate with those who needed him most. When he was criticized for being in the company of drunckards and prostitutes; he merely made fun of the prudes and said, in affect "well, I didn't come to help those who are so well off (the self rightous people) but those who know they need help" There is no way to capture the greatness of Christ's compassion and moral teachings in one of these subpoints, but I urge you to get a Bible and read the Gospels over and over, and with an open heart and you will see no greater compassion than that of Jesus Christ, and that of course is culmenated in his sacrifice on the cross for our sins. 

C. Greatest Sacrafice

He did lay down his life for the sins of the world. "Greater love hath no man than to give up his life for a freind," yet Jesus' died for everyone; and his own understanding of what he was doing was that he laid down his life as a "ransom for many." But it seems unlikely that his followers would enlarge upon his mission to this extent. Perhaps they could have enlarged upon his deatht o include the mission to Israel and it was Paul who expanded it to the rest of the world. But there is great likelyhood that he understood himself to be doing something benificial for all humanity. After all it was not Pauline Theology but the understanding of the Beloved Deciple of the fourth Gospel who puts into Jesus mouth the statement "for God so loved the world that he gave his only begotten son that whosoever believes on him should not perish but have everlasting life."

D. Jesus Moral Authority recognized almost universally.

All over the world people recognize Jesus Chris as one of the greatest moral teachers in history, if not the greatest. Ghandi admired him, Hindus and Buddhists claim him as enlightened, Moslems claim him as prophet of God menitoned in the Koran, and even many prominant Jewish thinkers and Rabbis admire him as great techer and fine example of Judaism.


Martin Buber



From my youth onwards I have found in Jesus my great brother. That Christianity has regarded and does regard him as God and Savior has always appeared to me a fact of the highest importance which, for his sake and my own, I must endeavor to understand...

I am more than ever certain that a great place belongs to him in Israel's history of faith and that this place cannot be described by any of the usual categories.

Two Types of Faith (New York: Harper Torchbooks, 1961), pp. 12-13.


J. Carmel

Israeli Teacher and Author

If the prophet Elijah has ridden in a fiery chariot into heaven, why should not Jesus rise and go to heaven?

Cited by Pinchas Lapide, p. 138 in The Resurrection of Jesus: A Jewish Perspective (Minneapolis: Augsburg Publishing House, 1983).


John Cournos

Novelist and Essayist


Jesus was a Jew -- the best of Jews....

Jesus was not only a Jew. He was the apex and the acme of Jewish teaching, which began with Moses and ran the entire evolving gamut of kings, teachers, prophets, and rabbis -- David and Isaiah and Daniel and Hillel -- until their pith and essence was crystallized in this greatest of all Jews....

For a Jew, therefore, to forget that Jesus was a Jew, and to deny him, is to forget and to deny all the Jewish teaching that was before Jesus: it is to reject the Jewish heritage, to betray what was best in Israel....

I know a number of Jews who believe as I do, who believe it is time that the Jews reclaimed Jesus, and that it is desirable that they should do so...To take three examples among them, one is a novelist, whose books are about Jews and read by Jews; one is an educator, whose work is among Jews and who knows Jews exceptionally well; and one is a scholar interested in Jewish Sunday schools--if he were permitted by the elders he would include among his readings of "gems" of Jewish literature the Sermon on the Mount.

In An Open Letter to Jews and Christians (New York: Oxford University Press, 1938).


Norman Cousins

Former Editor of the Saturday Review

Born 1912

There is every reason for Judaism to lose its reluctance toward Jesus. His own towering spiritual presence is a projection of Judaism, not a repudiation of it. Jesus is not to be taxed for the un-Christian ideas and acts of those who have spoken in his name. Jesus never repudiated Judaism. He was proud to be a Jew, yet he did not confine himself to Judaism. He did not believe in spiritual exclusivity for either Jew or Gentile. He asserted the Jewish heritage and sought to preserve an exalt its values, but he did it within a universal context. No other figure -- spiritual, philosophical, political or intellectual -- has had a greater impact on human history. To belong to a people that produced Jesus is to share in a distinction of vast dimension and meaning....

The modern synagogue can live fully and openly with Jesus.

"The Jewishness of Jesus," American Judaism 10:1 (1960), p. 36.


Albert Einstein

Physicist and Professor, Princeton University


As a child I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene....No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life.

Jesus is too colossal for the pen of phrase-mongers, however artful. No man can dispose of Christianity with a bon mot.

George Sylvester Viereck, "What Life Means to Einstein," The Saturday Evening Post, October 26, 1929.


Hyman G. Enelow

President of the Central Conference of American Rabbis

and Rabbi of Temple Emanu-El, New York City (Reform)


Jesus was not only born a Jew, but conscious of his Jewish descent.

Jesus realized the spiritual distinction of the Jewish people, and regarded himself as sent to teach and help his people.

Jesus, like other teachers, severely criticized his people for their spiritual short-comings, seeking to correct them, but at the same time he loved and pitied them. His whole ministry was saturated with love for his people, and loyalty to it.

Jesus, like all other of the noblest type of Jewish teachers, taught the essential lessons of spiritual religion -- love, justice, goodness, purity, holiness -- subordinating the material and the political to the spiritual and the eternal.

Who can compute all that Jesus has meant to humanity? The love he has inspired, the solace he has given, the good he has engendered, the hope and joy he has kindled -- all that is unequaled in human history.

"A Jewish View of Jesus", pp.441-442, 509 in Selected Works of Hyman G. Enelow, Volume III: Collected Writings (privately printed, 1935).


Solomon B. Freehof

Author and Professor at Hebrew Union College


All this vast diversity of opinion has not lessened the vividness of the personality of Jesus. The opposite opinions have not balanced each other into immobility. All the opinions are still staunchly held and ardently defended. The years have not diminished the urgency of the question: "What do you think of Jesus?"

...The significant fact is that time has not faded the vividness of his [Jesus'] image. Poetry still sings his praise. He is still the living comrade of countless lives. No Moslem ever sings, "Mohammed, lover of my soul," nor does any Jew say of Moses, the teacher, "I need thee every hour."

In Stormers of Heaven (New York: Harper and Row, 1931).

Paul Goodman

British Zionist and Author


The charm of his personality has sent its rays all over the world, and infused countless human hearts with the spirit of love and self-sacrifice....Yet the roots of the life and thought of Jesus lie entirely in Jewish soil.

In The Synagogue and the Church (1908), quoted in Jewish Views of Jesus: An Introduction and Appreciation by Thomas T. Walker (New York: Arno Press, 1973 [reprint of 1931 ed.]), p. 25.

Samuel Hirsch

German and American Reform Rabbi and Chief Rabbi of Luxembourg


In order that Jesus' power of hope and greatness of soul should not end with his death, God has raised in the group of his disciples the idea that he rose from death and continues living. Indeed, He continues living in all those who want to be true Jews.

Cited by Pinchas Lapide, p. 137 in The Resurrection of Jesus: A Jewish Perspective (Minneapolis: Augsburg Publishing House, 1983).

Moslems recognize Jesus moral authority and attribute to him status as messenger of the divine.

Submission: Islamic Website:

"The Quran, informs us that Jesus was a human messenger of God whose sole mission was to deliver God's message; he never possessed any power, and is now dead (4:171, 5:75, 117). 

Those who consider Jesus to be God, or Son of God, or part of a trinity are "pagans" (5:17, 72, 73). Outstanding Christian scholars have reached these same conclusions (THE MYTH OF GOD INCARNATE, John Hick, ed., The Westminster Press, Philadelphia, 1977 & THE MYTH MAKER, Hyam Maccoby,Harper & Row 1986). Christianity is the product of Nicene (AD 325). "

[this argument dealt with below, but the point here is the Moslems recognize Jesus' greatness]

 Some Skeptical Philosophers.

"The denial of that existence seems never to have occurred even to the bitterest gentile or Jewish opponents of nascent Christianity. That a few simple men should in one generation have invented so powerful and appealing a personality, so lofty an ethic and so inspiring a vision of human brotherhood, would be a miracle far more incredible than any recorded in the Gospels" (Ibid., p. 557). 

--Will Durant.

(The Story of Civilization, vol. 3, p. 555).


II. Unique Claims about himself.
A. Jesus Claimed to be exclusive way to truth

"I am the way the truth and the life, no one comes to the father but by Me"( John 14:6)

"I am the ressurrection and the life; he that believeth in me though he were dead yet shall he live." (John 11:25)

"I am the gate for the sheep, by me if any man enter in he shall be saved..."(John 10:9)

 He also said "I am..." The Messiah Jn 4:26, bread of life, 6:45, from abvoe 8:23, the eternal one 8: 58,

B.Claimed to be divine

"Jesus said the work of God is this, believe on the one he has sent"

"So they asked him what miraculous sign will you do give that we may believe?..."I am the bread of life, he who comes to me will never go hungry and he who believes in me will never be thirsty. ...for I have come down from heaven not to do my will but the will of him who sent me, and this is the will of him who sent me, that I shall lose none of all that he has given me...(John 6: 31-39)

This is not just one lone passage. The Gospel of John begins with the prologue annuncing that Jesus is the eternal logos come in the flesh (see 1:1,6,18) and in 3:16 the famous passages is placed in the mouth of Jesus (yes, placed, see the Bible page for details of my liberal view--i admitt t redaction of the text, but the basic texts can be cross referenced with even non-canonical Gospels). That famous passage being "for God so loved the world that he sent his only begotten son that whosoever believes on him shall shall not perish but have everlasting life." The chapters 6-8 take up a running dialogue over the Jesus statements about being the bread of life and the one who came down form heaven. There are far too many to go into here.

In John 8:56-59 Jesus is conversing with some Jews and says to them "...your father Abraham rejoiced at the thought of seeing my day, he saw it and was glad." They asked "you are not yet 50 years old and you saw Abraham?" Jesus replies "I tell you the truth, before Abram was, I am."( KJV) They understood this to mean the sacred name of God because they immediately pitcked up stones to stone him.

John 17:4 "And now father glorify we with thine own self with the glory which I had with thee before the world was."

John 8: 42 "For I proceed forth and come from God"

John 10:30 "I and the father are one." And they picked up stones to stone him, so they knew what he was saying.

John 12:45 "He that sees me sees the one that sent me."

John 14:10 "Believe me that I am in the Father and the Father in Me"

Mark 2.5ff: When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." 6 Now some teachers of the law were sitting there, thinking to themselves, 7 "Why does this fellow talk like that? He's blaspheming! Who can forgive sins but God alone?" 8 Immediately Jesus knew in his spirit that this was what they were thinking in their hearts, and he said to them, "Why are you thinking these things? 9 Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat and walk'? 10 But that you may know that the Son of Man has authority on earth to forgive sins...."-

Mark 2.28: So the Son of Man is Lord even of the Sabbath."--

Mark 9:42: "And if anyone causes one of these little ones who believe in me to sin, - (Notice that He is endorsing Himself as an appropriate object of religious faith! A rather important clue as to deity--cf. Jer 17.5: This is what the LORD says: "Cursed is the one who trusts in man.)

Mark 12.35-37: While Jesus was teaching in the temple courts, he asked, "How is it that the teachers of the law say that the Christ is the son of David? 36 David himself, speaking by the Holy Spirit, declared: "'The Lord said to my Lord: "Sit at my right hand until I put your enemies under your feet."' 37 David himself calls him 'Lord.' How then can he be his son?"--

Mt 7:21-23: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. 22 Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' 23 Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'--

Mt 11.10: Jesus applies the Mal 3.1 passage to John the Baptist, which would put Jesus in the role of YHWH in those passages (e.g. 'the LORD will come to His temple').

Mt 12.6: I tell you that one greater than the temple is here. 7 If you had known what these words mean, `I desire mercy, not sacrifice,' you would not have condemned the innocent. 8 For the Son of Man is Lord of the Sabbath."--

Mt 18.20: For where two or three come together in my name, there am I with them."--

Mt 23.34: Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town.

Lk 7.48-49: Then Jesus said to her, "Your sins are forgiven." 49 The other guests began to say among themselves, "Who is this who even forgives sins?"-

Lk 19.43ff: The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God's coming to you."-

(note: son of man is not an admittion that he is only man, it refurrs to the vision of Daniel (book of Daniel) of one "Like unto a son of man" sitting on a throne..." It was a designation for the Messiah.

Note: The reader might find some of these claims confussing because some seem to imply that he is God, others that he is sent by God and is the Son of God. This is Trinitarian language and will be delt wtih below in the doctrine of the Trinity. Moreover, These claims are also are not isolated enstances, they make of the whole fabric of all four Gospels. If the reader would just read any one or all four of these books he/she would see that one cannot remove the calim of deity from Christ without the entire narratival framework collapsing. All the discourses revolve around Jesus' relation to diety or his Messianic identitity. This too will be discussed below: see Trinity and Divine claims.
E. Can we trust that Jesus said these things?

Can we trust that Homer wrote the Illiad? No, but then what do we have? Works of genius by other authors. If Jesus didn't teach the moral teachings placed in his mouth, than some great moral genius lived among the early Christian communty and used Jesus as a vehicle for his own teachings. And yet somehow this moral ginus was also a litterary genius who invented one of the most amazing charters of all time, and somehow cliams of divinity got into the community and this ginus decided to employ them, though it was contrary to all Jewish thought, so the literrary teacher was also a theological ginius as well. It isn't likely that this greatness could just emerge from the community, or by redaction, nor by committee. All of these methods would tend to diminish it. So either another great like Jesus exsited and wrote the Gospels, which is not really worth considering, or Jesus was this greatness.

1) Can't disentangle the narrative.
We want the great moral teaching so it's not hard to imagine he said them and few really deny it. But why then do some think that it is so unlikely that he made divine claims? When we start to disentangle the narrative we find that it is all so tightly woven we wind up with no Jesus at all. Everything relates back to Jesus' deity and Messianic mission. Demons and enemies as well as fllowers acknolwege it, all the dialouges revolve around it, he says it over and over again and to slip those statments out make the rest incomprehensible. IF he did not cliam to be God, why were they willing to stone him? If all he said was "love your enemies," why did they exicute him? The skeptic might at this pint try to argue that he didn't make the great moral teachings either. But if we disentangle the narrative and we find that he didn't say either set of things, why would anyone even remember him? The same interwovenness is also true of the miracles. We cannot reduce Jesus to just a nice guy, his amazing clams, his unbelieveable miracles, and his great ethical teachings all go hand in hand.
2) Gnostic Jesus makes same divine cliams

Some try to claim historicity for the Gnostic Gospel of Thomas, arguing that its saying are me authentic and older than those of the canonicals. If this is true it does not get the skeptic off the hook. The Gnostic Jesus of the Gospel of Thomas makes the same claims.

28 Jesus said, "I took my stand in the midst of the world, and in flesh I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity, because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty. But meanwhile they are drunk. When they shake off their wine, then they will change their ways."

For more complete argument plese see arguments on validity of NT text on Bible Page.

C. First flesh and Blood Person to make these claims seriously.

 Some claim that Paithagoras made claims to being the son of Apollo who he took to be the creator of the world.But that cant' really be proven. There is nothing like the kind of validation for anything he said that there is for Jesus' teachings. And he didn't sacrafice himself for anyone. Besides, does being a great mathematician mean he was a great moral techer? And we have no idea how metaphorical this may have been.

D. Personal confirmation and leap of faith

Ultimately, the decision rests with each individual, and no amount of argument or evidence can really "prove" that Jesus was the son of God. There is, however, reason to trust the claims that he made about himself, since he was a great moral teacher and profound spiritual teacher. Moreover, the best way to decide these things is just to read the Gospels--not looking for contradictions--but focussing on the character and teachings of Jesus. I am confident that any thinking and sensitive individual will, after honest concentration upon Jesus and little help with understanding from a good commentary or two, will have to seriously grapple wtih the possibility of Jesus as the Son of God. I am equally confidient that the right answer is the one i came to (of course).



III. He fulfilled the Prophecies of Messiah

The arguments for this point are presented in 6 pages begining with Jesus Christ King Messiah!

IV. God raised him From the Dead 

Of Course the arguments for this point are found on the Resurrection Page.


Again, let me just emphasize that it really is impossible to understand Jesus without reading the Gospels. One must read them open mindedly, without searching for contradictions, and be willing to leave answers to questions for latter. I am not saying don't think about the hard questions. I'm saying they can be addressed latter, but without some willing suspenstion of disbelief one can never enter the inner logic of any narrotive. To truely understand the Chrsitian belief system, (or any blief system) one must put the skepticism on hold and some point and really focuss on what is being said; and the most important thing being said in the Christian tradition is the person of Jesus! 

The Gospels really don't have that many contradictions, and most of what skeptics find as contradictory comes form ignorance of cultural custom or language or lack of realization of metaphor. But if one focusses upon the character and teaching of Jesus, wtihout the skeptical desire to find fault, but simpley in a spirit of willingness to see who he was, what he was like, and what he said, one will see one of the most amazing characters in human history. That such a figure was invented by some unknown litterary hack at a time when literatrue was devoid of charactorization of realism is beyond credibility.

This method must be followed to see the true logic of the argument above, but if followed, it does not let the reader down. And that is really the only valid way to understand who Jesus was, and the true basis for this argument. Just read it!



The Religious A priori